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Full text of "The Heritage Lodge no. 730, A.F. & A.M., G.R.C. : proceedings 2008"

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Vol. 31 - 2008 

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Vol. 31 - 2008 

MICHAEL S. IKONONMIDIS, Worshipful Master 

110 Mary Street W., Whitby, Ont. L1N 8M5 




R.R#1, Milford, Ontario K9K2P0 




3864 Main Street, Jordan, Ont. LOR 1S0 
905-562-8269 e-mail: 



1037 Patricia Street, London, Ont. N6A 3V3 - 519-858-0064 

1250 Sunbury Rd., R.R. #2, Inverary K0H 1K0 - 613-353-6708 

15 Cassells Drive, R.R. #2, Beeton LOG 1A0 - 905-775-2190 


Subject Page 

Preface 3 

Micheal S. Ikonomidis, Worshipful Master 4 

Annual Heritage Banquet Address - 
David Willson - History of Sharon Temple 

By James Willson Pearson 5 

Then and Now, Touch the Past ~ Embrace the 

By Raymond S.J. Daniels 9 

Irish Masonic Lodges in the Province of Canada 

By Michael Jenkins 16 

The Hebrew Content of Masonic Ritual 

By Michael J. Diamond 29 

Our Departed Brethren 36 

The Heritage Lodge Past Masters 38 

Committee Chairmen 39 

The Heritage Lodge Officers 40 

The contributors to these Proceedings are alone 
responsible for the opinions expressed and also 
for the accuracy of the statements made therein, 
and do not necessarily reflect the opinions of The 
Heritage Lodge A.F. & A.M., No. 730 G.R.C. 


It was an honour and a pleasure to serve as the Worshipful 
Master of Heritage Lodge. I wish to thank the Officers and 
Committee Chairmen for their co-operation and vigilance in 
performing their duties which resulted in a successful year. 

This year we appointed new Members for the W.J. Dunlop 
Awards: R.W. Bros. Carl Miller (Chairman), Allen Hackett 
and Wayne Elgie, and the Finance Chairman R.W. Bro. Peter 
Irwin. At our meeting in Ottawa R.W. Bro. M. Jenkyns 
received the W.J. Dunlop Award. 

Due to the loss of V.W.Bro. Don Schatz and V.W.Bro. 
John McLaughlin new appointments were made for the 
Regional Liaison Chairmen: R.W. Bro. Bob McBride for 
Ontario/PeterboroughA/ictoria District, and V.W. Bro. Sam 
Forsythe for Toronto District. We welcome back Rev. Bro. 
Doug Mitchell as our new Inner Guard. 

Very informative papers were delivered in our meetings in 
Kilwinning Lodge No. 565 and in Doric Lodge No. 58 Ottawa 
by W. Bro. K. Stevens and R.W.Bro. M. Jenkyns 

Trie Interpreters at Black Creek Pioneer Village were 
recognized and congratulated at the annual luncheon by the 
Deputy Grand Master, R.W.Bro. Ray Daniels, who also 
delivered a very inspiring message entitled "Then and Now". 
This year ladies were also invited to attend the luncheon, 
with Mrs. Olga Petrunovsky, a special guest, thanked for her 
translation of the Russian handout to modern Russian 
language. Chairman Arnold Anderson was also recognized 
for his expertise in organizing the Interpreters' schedule and 
the luncheon. 

We thank R.W. Bro. Edmund Goldthrop for his very prompt 
attendance at all our meetings, including the Committee of 
General Purposes. 

The major highlight of the year was the very successful 
Annual Black Tie Banquet. R.W. Bro. James Pearson, the 
guest speaker, delivered a most informative paper on the 
history of "The Sharon Temple". 

In closing, my special thanks to the Lodge Secretary, R.W. 
Bro. Ken Campbell, and his assistant, V.W. Bro. Sam 
Forsythe, for the excellent manner in which they performed 
their duties. 

Sincerely and fraternally, 

Michael S. Ikonomidis, Worshipful Master 

V.W. Bro. Mike Ikonomidis 

Mike was born and raised in Kalamata, Greece; received 
his formal education at the Polytechnical University of 
Greece (Athens), majoring in Electrical and Radio 
Engineering. After graduation he was drafted into the Greek 
Army and served two years in NATO Forces Signal Corps in 
various locations in Europe. 

Mike immigrated to Canada in 1960 and attended Ryerson 
Institute of Technology for Power Electronics. He worked in 
the telecommunications field - Engineering and Marketing - 
from 1962 until he retired in 1993. 

He was initiated into Masonry in 1974 in Birch Cliff Lodge 
No. 61 2 and he is a Past Master of Friendship Lodge No. 729. 
In 2004-05 he served as the District Secretary of Toronto 
District No. 3, and was appointed the Grand Pursuivant of the 
Grand Lodge of Canada in the Province of Ontario 2005-06. 
He is an Interpreter at the Lodge in Black Creek Pioneer 
Village. He is also a 32' Scottish Rite Mason, a member of 
the Royal Arch Masons, and the Preceptory in the York Rite, 
and a Shriner. 

Mike is a Member of Ontario Chapter No. 227, Order of the 
Eastern Star, served as Worthy Patron in 2002, and is 
presently the Grand Marshal of the Grand Chapter O.E.S. of 
Ontario. In 2001 he married Sister Gay Adair, P.D.D.G.M., 
and Grand Representative of Australia in Ontario 2007-2009. 

He enjoys tennis, traveling, golf, and researching history 
and archaeology. 

David Willson 

A Visionary and his People 

History of the Sharon Temple 

The Children of Peace 


R.W. Bro. James Willson Pearson 

Twenty-Third annual Black Tie Banquet 

Scarborough Masonic Temple 

Saturday, January 26, 2008 

Good evening Brethren : this evening I would like to spend 
a few moments on one of my favourite subjects, The Sharon 
Temple. The Temple is 60' square and about 75' high, the 
architecture is so unique that it is studied by students around 
the world. It sits on a foundation of 1 6' x 1 8' and in 1 75 years 
has never moved. The window glass was floated glass, made 
in England and brought to Canada in barrels filled with 
molasses. The original roof was pine shingles, it is now 
cedar. There are 1000s of feet of hand made moldings and 
trim work inside and out on the building. 

There is a great deal of symbolism in the Temple eg. It was 
built sq. , equal number of windows on all side to let the light 
from above fall equally on the people inside, doors on all 4 
sides to allow people to enter equally from all directions, 3 
stories to represent the Trinity and the golden ball on top 
represents Peace supported by the church. The 2 nd and 3 rd 
stories of the Temple are supported by interior columns. The 
twelve outer columns were named after the apostles and the 
four inner ones were called Faith, Hope, Love and Chairity. 
The Temple was envisioned by a man named David Willson 
and was constructed by Ebenezer Doan. 

David Willson was born in the state New York, of Irish 
parentage. He came to Canada with his Quaker wife and two 
of their eventual five children in 1 801 . He and his wife joined 
the Quaker meeting at Newmarket, Willson rose to be one of 
the elders of that meeting. In 1812 he had a difference with 
the quaker philosophy and left the Newmarket Quakers to 
form his own group that would be known as the Children of 



David probably had less than one year of formal education, 
and yet he became one of the most prolific writers of his time. 
He wrote books, pamphlets, music and poetry. He was also 
a very charismatic leader and a tremendous orator. All of 
these talents he would use to great advantage as he latter 
ventured on to the political stage. David Willson was also my 
great, great, great, grandfather. He came to the little 
community of Hope [as it was called before it became 
Sharon] because he received a free grant of land from the 
British gov. The Temple stands on the north corner of that lot 
of land. 

Ebenezer Doan, also an American came from the state of 
Pennsylvania. He and many of his family were builders of 
many notable buildings of the day, not only in his home state 
but the surrounding states also. He and his family joined the 
Quakers at Newmarket until 1812 when he and his brother 
John left to join Willson and the Children of Peace. Ebenezer 
and John purchased a farm and moved to the village of Hope 
at that time. Ebenezer built himself a magnificent home [ for 
the day ] and this house was moved to the Temple site 
several years ago. 

John Doan was a very talented cabinet maker, and he built 
the ark that was in the centre of the Temple, and is still there 
to-day. According to a vision of Willson, ark was to represent 
the Ark of the Covenant. Many of his pieces are in private 
and public collections. His work is highly sought after, by 
collectors of fine furniture. 

The Children of Peace began construction of the Temple in 
1825, and by Willson's planning, it was to take 7 years to 
construct, just as Solomon's temple had. Therefore the 
temple was completed in 1832 and the first service held in 
September of that year. The temple was never to be the 
primary place of worship, it was used on the last Saturday of 
every month for a service to collect alms for the Children of 
Peace, many charitable undertakings. It was also used for 3 
special feast days, once in June and twice in September. 

The Children of Peace had a very simple philosophy, that 
by working to-gather for the common good, then all would 
prosper. The alms that were collected at the Temple were 
part of that philosophy and were used for the material part 
of the program. The money was used for out and out gifts to 
those in need and to fund their various projects. The Children 
of Peace started the first free lending library in Canada, first 


girls school in Canada, first home for the poor and the first 
farmers co-op in Canada. They also commissioned and had 
built the first organ ever made in Canada and we have that 
organ in the Temple, where it is still played on special 
occasions. The Children of Peace also had the first non 
military band in Canada, again a major feat by a group of 
people for whom music had always been a vanity. The band 
was a very good one, as it won completions all over North 

Starting in the early 1830s Willson and some of his 
followers began to be concerned that people who were less 
fortunate were not being treated very well, and in fact many 
of the practices that were enacted in England under the " 
Poor Laws " were finding there way to Canada. These 
practices had the support of the Governor, Sir Frances Bond- 
Head. Willson felt the only way for things to change was 
through political reform. Willson and some followers began 
supporting the reform movement. When fairer elections were 
held in 1838, and after Bond-Head had been recalled, the 
reformers won a majority in the legislature. A leading 
reformer in the person of Robert Baldwin was elected, and 
in a by-election of 1839 and with Willsons support Louis 
Lafontane, another leading reformer joined him in the 
legislature. To-gather, Baldwin and Lafontane wrote much of 
the civil legislation that still governs our lives to-day, and in 
many cases they used as a model the philosophy and beliefs 
of David Willson and the Children of Peace. 

The political upheaval of the late 1830s was hard on the 
congregation, the Quaker beliefs were to be non political. 
Many believed that the political interference and even the 
rebellion of 1837 were the greater good, and needed to be 
address. The rebellion in particular split friends and families, 
one brother supporting the government and the other aiding 
the reformers. Ebenezer Doan, one of the original members 
of the Children of Peace, after much sole searching, himself 
went back to the Quakers in 1840. However none of his 
children followed him. 

David Willson continued to lead the group until his death in 
1866, at which time his oldest son John [ my great, great 
grandfather ] took over and lead them until his death in 1 887. 
John did not have the charisma of his father and the 
congregation continued to decline. The last service of the 
Children of Peace was held in the temple in 1889. My great 
grandfather was one of the last members. 


The temple sat empty and deserted until it was purchased 
by a group of people belonging to the York Pioneer Society, 
any of these people were mason as well. By this time the 
temple was in a sad state of repair. The York Pioneers 
restored the building to it's splendor of today . The building 
then became the York County Museum and has remained so 
for the past 90 years, longer than it was a place of worship. 
In the early 1990s the York Pioneers gave control of the 
Temple and grounds to a non profit corporation known as the 
Sharon Temple Museum Society. We continue to operate the 
site to tell the remarkable story of the Children of Peace and 
their part in bringing responsible government and democracy 
to Canada. 


TtieN and NOW 

Touch thtzpast ~ Cm brace the future 

"tTfte tide o/fildtotp la foputettaSue la iAe 

pteaeat fount and lid duty" 

fiaipA Wa£da £menan 


R.W. Bro. Raymond S. J. Daniels 

Deputy Grand Master 

Masonic Interpreters' Luncheon 

Black Creek Pioneer Village 

Saturday, 19 April 2008 

W. Bro. Arnold McCausland, Chairman, Black Creek 
Masonic Heritage, V.W. Bro. Michael S. Ikonomidis, 
Worshipful Master, The Heritage Lodge, M.W. Bro. Ronald E. 
Groshaw, Past Grand Master, Ms Olga Petrunovsky, 
Translator, Mr. Chris Bagley, Supervisor of interpreters, 
Black Creek Pioneer Village, Ladies and Brethren. 

Thank you M.W. Bro. Groshaw for the introduction 

I consider it a very great privilege to be invited to address 
this annual Appreciation Luncheon for the Interpreters at the 


Masonic Lodge in Black Creek Pioneer Village. The immense 
contribution that you have made and continue to make 
through your volunteer services here at the Village is 
measureless. Your Grand Lodge is most grateful for your 
dedication. Some years ago, M.W. Bro. Richard Fletcher, 
the Executive Director of the Masonic Service Association of 
North America said, "Freemasonry does not need to be 
defended, but it must be explained." Your knowledge of the 
Craft and your skill and ability in explaining it have led 
countless thousands of visitors from the four quarters of the 
globe to a better understanding and greater appreciation of 
what Freemasonry is and who Freemasons are. I apologize 
in advance to the ladies and special guests present. My 
remarks this morning will be addressed for the most part to 
the Masonic Interpreters here present. V.W. Bro. Ikonomidis, 
I thank you for courtesy extended by inviting mt wife Brenda 
to join me this morning. The presence of our ladies here 
proves that there can be innovation in Masonry. The only 
consolation I can offer is to remind you that lunch follows. 

When we celebrated the Sesquicentennial in 2005 marking 

the one hundred and fiftieth anniversary of the institution of 

our Grand Lodge, the theme THEN AND NOW was chosen. 

During the next few minutes, I want to explore that theme 

using the metaphorical symbolism of a window . 

The etymology of the word 'window' is interesting and 
instructive. The word originally meant a 'wind-door' - an 
opening for ventilation. It is derived from two old Norse 
words: vindr - wind, and auga - eye; Vindauga, thus 
combining the two values of air and vision. It is this sense 
that I would draw an analogy with the purpose of the Historic 
Lodge here at Black Creek and your function as Interpreters. 

There is an old Rabbinical tradition that the windows in the 
Temple of Solomon were constructed with narrow openings 
on the inside and wider openings on the outside in order to 
let the light generated from inside the Temple be spread to 
the world at large outside. The Masonic Lodge in the Village, 
opens a small window on Freemasonry and sheds forth light 
to the world community that climbs the stairway at the rear of 
the Tinsmith Shop. 

"What's past is prologue. "William Shakespeare - The 



Friedrich Nietzsche, in an essay entitled, The Use and 
Abuse of History ' wrote: "The knowledge of the past is 
desired only for the service of the future and the present." 
For this reason, the first window that I ask you to look 
through is the 'Window on the Past.' It is rather like driving 
down the highway of life and checking in the mirror what is 
behind you through the rear window. Algred Kazin wrote: 'To 
have a sense of history one must consider oneself a piece of 
history." Walking through the Village our rich past comes 

Then and Now. 

The history of every country begins in the heart of a man or 
a woman. Willa Cather (1879-1947) 

One of the single constants in the history of Ontario has 
been Freemasonry. Through its Landmarks, Masonry 
teaches permanent and unchanging values - timeless yet 
timely principles by which to live. This year the Grand Master 
is attending anniversary celebrations in lodges across the 
province where Masonry has been an integral part of the life 
and times in communities both urban and rural for 1 50 years. 
This too is living history as the ancient customs, usages, rites 
and ceremonies unique to Freemasonry have been 
performed by successive generations. 

The ultimate meaning of history -as of life - we can find only 
within ourselves. Henry Kissinger- The Meaning of History, 

1867 was a crucial year in Canadian history. On July 1 the 
Dominion of Canada came into existence, and Canada West 
become the Province of Ontario. It took all the genius and gin 
that Sir John A. could muster to achieve the union of the four 
Provinces (Ontario, Quebec, New Brunswick, and Nova 
Scotia). Our American neighbours are justifiable proud that 
the first President of the Republic, George Washington was 
a Freemason. We can be equally proud that Bro. Sir John A. 
Macdonald was the first Prime Minister of the Dominion. He 
was initiated in 1844 in Ancient St. John's Lodge, Kingston. 
He attended the 13 th Annual Communication held in London 
during July 1868, when he was accorded the honorary rank 
of Past Grand Senior Warden, and R.W. Bro. Sir John A. 



Macdonald was commissioned as the Grand Representative 
of the United Grand Lodge of England. 

In 1867 M.W. Bro. William Mercer Wilson was serving his 
second term as Grand Master of the Grand Lodge of 
Canada. (The qualifying phrase 'in the Province of Ontario' 
would not be appended to our style and title until 1887.) 
There were approximately 7,000 Masons in Ontario and 184 
lodges. The census of 1860-1861 recorded the population of 
Upper Canada as 1 ,396,091 . 

In the reports of Masonic activities published in the press 
of the day, we read about public processions in full regalia, 
the laying of cornerstones with full consecration ceremonies, 
public lectures, and festivals. There was an openness that is 
not equalled in our own day of freedom of access legislation. 
We wonder why? What drove us behind closed doors and 
shuttered windows? 

Nor should we ignore in this backward glance the existence 
and contribution of the concordant Masonic bodies and 
orders in the Province. This past year the Grand Chapter of 
Royal Arch Masons of Canada in the Province of Ontario 
celebrated its sesquicentennial. Our first Grand Master, 
William Mercer Wilson also served as the first Grand First 
Principal in 1857. The Supreme Council for the Dominion of 
Canada of the Ancient and Accepted Scottish Rite of 
Freemasonry was established October 16 th 1874 at a 
convention in Ottawa. 

Let us now look through the front window to check the road 
ahead. Today, the population of Ontario numbers 
12,028,895. Now there are approximately 50,000 Masons 
active in 585 lodges. The last Prime Minister of Canada to be 
a Freemason was Bro. John George Diefenbaker (1957- 
1963), and the last Premier of Ontario to be a Brother was 
Frank Miller (1985). 

At the Conference of Grand Lodges of Canada held last 
month in Winnipeg which I was privileged to attend with the 
Grand Master, one of the presenters suggested that our 
foremost and urgent duty as Masonic leaders was 'to get our 
own house in order first - to get Freemasons understanding 
Freemasonry.' He challenged us to devise a short, one-line 
definition of Freemasonry to encapsulate the essence of its 
meaning; not parroting the ritual phrase beginning, "a 
beautiful system of morality, veiled in allegory" but a personal 
and insightful statement of what Freemasonry really means. 
As examples, he cited some of the slogans that immediately 



Identify some of the highly successful companies: KFC - 
finger licking good; Coca Cola - the pause that refreshes; 
American Express - don't leave home without it; Stelco - our 
product is steel, our strength is people. What might we use 
for Freemasonry? Invest your time in a Building Society. 

In the Introduction to his book that I will recommend to you 
later, Bro. Mark Stavish writes: "Building is what masonry is 
all about: building a better person, a better community, a 
better society, a better world - all in that order." Well said. 

Polls taken indicate that at one time our well-known logo, 
the Square and Compasses, was instantly recognized by 
85% of the general population, but now only 3% know what 
it stands for. The window looking into Freemasonry would 
seem to be like looking through a glass darkly. 

Our Grand Lodge, through its several outreach programs 
- especially 'Friend to Friend' - is willing and eager to tell 
people what Freemasonry is. It might be more productive to 
show who Freemasons are, and demonstrate what 
Freemasons do. Precepts may lead, but examples draw. 

As many of you are aware, yesterday Brenda and I drove 
back from Atlantic City where we had been among the guests 
of M.W. Bro. John S. Ryan, Grand Master, when I 
represented our Grand Lodge at the Annual Communication 
of the Grand Lodge of New Jersey. On our arrival we were 
greeted in the hotel lobby by several New Jersey Masons 
wearing shirts with this slogan: 





I cannot think of a better slogan, and I just might seek 
permission to copy it. It seems an apt description of the 
Masonic Interpreters here at the Village. 

In this assembly we have some of the most knowledgeable 
and experienced members of the Craft in all of Ontario. How 
would you describe Freemasonry in ten words or less? 
Perhaps you might take that as an assignment as 
preparation for your first tour of duty when the Village 
reopens for the season next month. 

Because most of us in this room are veteran Freemasons 
of long standing, it behoves us to keep abreast of the 
evolution of Freemasonry as we move into the 21 st century. 



'Masonry is a progressive science 1 and we as veteran 
members of long standing should take regular refresher 
courses. We must be conscious that the young Masons who 
are joining the fraternity in increasing numbers are a new 
breed - keen, intelligent, articulate, well-educated, and well- 
read. They are more interested in exploring the profound 
spiritual and esoteric mysteries that our Masonic heritage 
embodies. I would expect the questions posed to you by the 
visitors here also reflect this shift in focus, probably attributed 
to the popularization of these themes in novels, such as Dan 
Brown's ' DaVinci Code' and movies such as ' National 
Treasure .' We should be grateful that Freemasonry has been 
brought to the attention of the general public by these outside 
agents, but we must be prepared to redress the 
misinformation and inaccurate facts presented, separating 
documented fact from romantic fiction. 

Old teachers can never resist giving reading assignments! 
I would recommend two recent books that I have found most 

• The Origins of Freemasonry: Facts & Fictions, by Margaret 
C. Jacob, professor of history at the University of 
California, Los Angeles. Some of you may have attended 
a lecture given by Dr. Jacob here in Toronto a year ago. 
The chapter on 'Women in the Lodges' gives a 
comprehensive resource for questions of gender in 
Freemasonry. It might provide some answers to the 
inevitable question, "Why can't women join?" 

• Freemasonry: Rituals, Symbols and History of the Secret Society, 
by Mark Stavish, an active Freemason in the Grand Lodge of 
Pennsylvania, (Scottish Rite, Knights Templar, Order of the 
Eastern Star) and a published authority on the traditions of 
Western esotericism. 

It was John Buchan, the Governor General, in a speech to 
the people of Canada on the occasion of the Coronation of 
King George VI, that uttered this admonition: 'We can only 
pay our debt to the past by putting the future in debt to 
ourselves." The Grand Master's stated theme is "Masonry, 
making a difference." 

Finally, (and I know that is the word you have been waiting 
for) let me propose a manifesto that could inspire our great 
work of opening the windows of Freemasonry to the world. 

There is no better statement of the Credo of Masonry than 
that given by M.W. Bro. Lou Copeland, Grand Master 1985- 
1 986, in his Address to Grand Lodge delivered at the Annual 



Communication in 1987. 

31 believe in people and I especially believe in Masons. 

I have found in Freemasonry 

a cause to be championed, 

a life to be lived, 

a truth to be shared, 

and a future bright with promise. 

I believe in Masonry because I believe in its influence for 
good and to that influence I would give myself and challenge 
each of you to join with me in making our Freemasonry come 
alive during our allotted time. 
The future is in our hands - yours and mine. 
Let us be sure that those who follow us tomorrow can be 
forever proud of our achievements in Freemasonry today. 


Irish Masonic Lodges in the Province of 
Canada and Masonic Independence 


W. Bro. Michael Jenkyns 

Ottawa Masonic Center 

May, 24, 2008 

Worshipful Master, officers and members of The Heritage Lodge 
No. 730, Past and Present Grand Lodge officers, members of 
Ottawa Districts 1 and 2, visiting brethren, brethren all. 

Thank you, Worshipful Sir, for the invitation to address this 
august meeting, and for providing the opportunity for us to 
congregate here during this visit. 

On October 10, 1855, in the Masonic Hall in Hamilton, 
the representatives of forty-one warranted Lodges met 
and "unanimously agreed to form an independent 
Canadian Grand Lodge . . . . " 

Interestingly the Masonic Hall referred to was the property 
of St. John's Lodge, No. 231 Irish Constitution (now No. 40 
GRC). Hamilton was chosen for the Convention as it lay 
approximately at the geographic mid point of the twelve of 
the fourteen Irish Lodges which, in fact, sponsored the move 
for an independent Grand Lodge 1 — these twelve were 
located in Canada West (from Toronto in the East to St. 
Thomas and Stratford in the West) and two were in Canada 
East. The name of the new Grand Lodge — "Grand Lodge of 
Ancient, Free and Accepted Masons of Canada" 2 — has 
distressed many Masons and, in fact, many researchers 
confuse the present country name of "Canada" with the name 
then in vogue in the mid-nineteenth century. By this, I refer 
to the first in a series of steps resulting from Lord Durham's 
recommendation of 1839 for Responsible Government and 
a united "Canada" — the 1841 Act of Union and a new name 
of the Province of Canada (Canada West and Canada East). 
Interestingly Durham has caused a present-day problem 



when the NCC decided in late 2007 to remove his statue and 
efface any reference to him because of Durham's references 
to the people of Quebec and how they should take the lead 
of the British and adopt their culture. 

Why did the Irish Lodges "in the Province of Canada" and 
not the larger number of organized English Lodges within the 
Provincial Grand Lodge of Canada West 3 take the steps 
which resulted in the formation of what would become our 
Grand Lodge at this time in our masonic history? And with 
this question I do not mean to denigrate the efforts of the 
English Lodges of the Provincial Grand Lodge of Canada 
West who had made a number of attempts between 1852 
and 1855. In fact, at the October 1852 meeting of the English 
Provincial Grand Lodge they had passed a resolution that 
"the welfare of masonry in the province demanded, as an 
absolute necessity, the establishment of an independent 
Grand Lodge with exclusive control of the Craft in Upper 
Canada . . . ." By the mid-nineteenth century, there were 70 
English Lodges on the roll of the Provincial Grand Lodge of 
Canada West. The oldest of these had been formed under 
Warrants issued by William Jarvis in the period 1792-1817 
(Niagara No. 2 will always be an exception to this type of 
generalization and may have been formed as early as 1780) 
while the bulk of the Irish Lodges (thirteen of seventeen 4 ) had 
been formed in the 1847-54 period. So, what were the 

We know that both the English and Irish Lodges suffered 
a lack of local government and leadership. There was no 
provincial organization for Irish Lodges and the English had 
generally suffered from a lack of strong leadership from the 
time of the appointment of William Jarvis in 1792. 

Secondly both sets of Lodges faced very difficult financial 
demands on their memberships which they could not easily 
manage. They were charged fees for the absent Grand 
Lodge charity funds and for general support and these fees 
had to be paid to Dublin and London in sterling at a 
consequent disadvantage to the colonial lodges. 



And third, there had been a growing public pressure across 
the Province of Canada after the rebellions of Upper and 
Lower Canada for a greater autonomy and management of 
their own resources and people. Such feelings must have 
been felt in masonic terms in part because of a lack of 
contact between the Grand Lodges and their colonial 
charges which made itself manifest in a general 
irresponsibility by the Grand Secretaries and their offices in 
managing the relations. This could only have been 
exacerbated by the existence, next door, of a large number 
of independent Grand Lodges in the United States who 
operated differently and had made substantial "adjustments" 
in ritual and the number of degrees. 

A good example of this latter matter is the explanation 
given to London (Supreme Grand Chapter of England) by 
Thomas Douglas Harington 5 in August 1855, as to why he 
invited members of the New York Grand Chapter to Quebec 
to work four degrees of American RA Chapters (Mark, Most 
Excellent Master, Virtual Past Master and Royal Arch) and to 
confer these on Canadian RA Companions so that they 
would be accepted as visitors into American Chapters at a 
time when England (and Ireland) required only one degree. 
So ... . why didn't the English Lodges take the lead? Why 
was it left to the Irish Lodges? 

The early population of Upper Canada were descendants 
of Loyalists who wished to remain faithful to their monarch. 
They were not prepared to revolt and terminate the 
relationship even though it went through lengthy periods of 
difficulty and societal insecurity (e.g. War of 1812 and the 
rebellion of 1837). 

So it was, in part, with Freemasons. The oldest of the 
English Lodges belonging to the Provincial Grand Lodge of 
Canada West (9 6 of the 28 which had originally held their 
authority from William Jarvis) had already experienced the 
effect of schism dating from 1802 and the formation of the 
schismatic Grand Lodge at Niagara (which had twenty-two 
Lodges by the time of its demise in 1822). 

Although Jarvis died in 1817 a new Provincial Grand 
Master was not appointed until 1 822 in the persona of Simon 



McGillivray and he was able to reunite the two groups of 
Lodges. Regretfully he remained only three years in Upper 
Canada until business called him back to England and he 
remained as an absentee Provincial Grand Master until his 
death on June 9, 1840 7 . But his older brother William, as 
Grand Master of the (English) District of Montreal and William 
Henry, remained for some time more and the two had 
encouraged a warm and strong relationship between the 
Lodges of the two Canada's which would manifest itself in 
October 1855 when eleven English Lodges of Canada East 
supported the creation of the new Grand Lodge. 

In addition to the schism of 1802, in November 1835, 
representatives of three Lodges in the London area 8 held an 
organizational meeting, agreed to form a Grand Lodge and 
elected officers on February 23, 1836. This Grand Lodge 
does not appear to have met again and it "ceased operating" 
as quickly as it sprang up. It was an indicator that there was 
no effective and working Provincial authority. 

Through difficulties of travel and communications, 
management, the War of 1812, the devastating effect of the 
"Morgan affair", the lack of a resident Provincial Grand 
Master between 1825 and 1845 when Sir Alan Napier 
MacNab would be appointed as Provincial Grand Master of 
the Provincial Grand Lodge of Canada West, and, ultimately, 
the lack of a single unifying persona around which the 
movement could gather, the 70 English Lodges remained 
tied to London. Sir Alan, an astute politician who would 
eventually be named as Prime Minister of Canada (i.e. the 
Province of Canada) and as Provincial Grand Master would 
resist independence for over a decade until declining 
membership in his Provincial Grand Lodge, and other 
pressures, forced his hand and his group declared 
independence as the Antient Grand Lodge of Free and 
Accepted Masons of Canada in the fall of 1857. 

However, within a short period of four years the increase in 
number of Irish Lodges in "Canada" and the challenges 
which they faced, provided a spinal stiffening to take action 
that resulted in the formation of our Grand Lodge. 



While there had been distinct pockets of Irish immigrants 
in the various yet-to-be provinces in the "early years" the 
main waves of Irish immigrants began in the mid-nineteenth 
century. But it was the Great Famine of the late 1 840's which 
drove between 1.5 and 2 million destitute Irish to North 
America. Many remained in the U.S., although a number 
moved to the newly opening areas of Upper Canada — 
around York, Hamilton, London and the north shore of Lake 

The Irish brought with them a distinctive culture — actually 
two cultures: Irish Catholics representing the original "people 
of Ireland" and Irish Protestants, representing the Scots and 
English colonialists who arrived in Ireland under English rule. 
Irish Catholics had been politically disadvantaged at home 
but had a good understanding of English institutions and a 
command of the language. Their religion, until the time of 
Fenian raids by American- Irish, was not an impediment in 
the Province of Canada although Protestant Irish tended to 
have more money and occupied positions in trade and 

How fast did the number of Irish Lodges increase? 
Before 1840 there were four Lodges, two civilian and two 
military 9 of which the oldest civilian Lodge (Niagara) 
supported the move towards formation of the new Grand 

During the 1 840's, four civilian Lodges were established 10 
and three would support the formation of the new Grand 
Lodge in 1855. 

Eleven new Irish Lodges would be formed and warranted 
between December 1850 and March 1855 and all would 
support the formation of the new Grand Lodge 11 . 

What we had, in effect, was a group of new, young, 
Lodges, without a history of failed efforts to manage their 
own affairs. And a proportion of their membership came from 
dissenters who had belonged to the English Provincial Grand 
Lodge and wanted action which they felt might be attainable 
through these new (Irish) Lodges. 

Brethren like Kivas Tully who had affiliated with King 
Solomon's No. 222 IC in 1850 and had resigned his 



membership In St. Andrew's and Ionic Lodges in Toronto 
because he felt the time was ready for an independent Grand 
Lodge. Or Bro. Robert C. McMullen and R. W. Kerr of St. 
John's No. 231 IC, Hamilton — the former taking on the heavy 
and challenging office of Secretary of the "Convention for 
Independence." There were sufficient brethren to move the 

The first moves occurred in 1 853 in King Solomon's Lodge, 
No. 222 IC, in Toronto who objected to Dublin about the need 
to remit fees and dues in sterling currency. By the end of the 
year, being ignored by Dublin, the Lodge moved to discuss 
the whole situation with the other nine closest Irish Lodges 
and called a Meeting of Emergency for November 24, 1853 
at the lodge room of St. John's No. 231 IC, Hamilton. St. 
John's No. 159 IC of Hawkesbury and the two Irish Lodges 
in Quebec did not participate in this meeting due to the 
difficulties of wintertravel. At this meeting the representatives 
moved to request Dublin to form a Provincial Grand Lodge in 
Canada West but in the discussions revised this to be the 
formation of an Independent Grand Lodge of Canada West. 
Their decisions, in minute form, were circulated to all Irish 
Lodges as well as to Dublin and the adjourned Convention 
was to be reconvened on May4, 1854 in London, CW. 

By April 1854, the Grand Secretary communicated with 
King Solomon's Lodge, offering a Provincial Grand Lodge 
status and accepting the right of the Lodges to nominate the 
name of a Provincial Grand Master for the approval of the 
Grand Master. Dublin's proposals were presented at the May 
4 th meeting of the Convention whose delegates formed 
themselves ". . . into a committee of the whole, to take such 
steps as they deem expedient for the formation of a Grand 
Lodge in Canada West." Another Committee was struck to 
draft a Constitution. The Convention was then adjourned until 
September 9, 1854 when it was to meet in Hamilton. Its 
minutes of actions and decisions were again distributed to all 
Irish Lodges. Additionally they were published in the Masonic 
Mirror and Keystone and the Masonic Review, thus giving an 
even wider dissemination of the actions being taken. 



As an aside, the United Grand Lodge of England was also 
well known to issue policies through the medium of the 

The Convention almost became derailed when the 
September meeting was not held, and a meeting of King 
Solomon's Lodge on November 9 became an unofficial 
substitute meeting. At this meeting, which involved 
representatives of four Irish Lodges, it was decided to accept 
Dublin's earlier offer Provincial Grand Lodge status "provided 
that the Grand Lodge grant to this Provincial Grand Lodge, 
the privilege of issuing Warrants and Certificates, retaining 
the Fees. A nominal value for such privilege to be fixed by 
the Most Worshipful the Grand Lodge." They then elected 
James Daniell 12 as Provincial Grand Master. The "almost 
derailment" was that this decision was basically a complete 
reversal of the position taken on May 4 in spite of the 
qualifications. The decisions were written up and distributed 
to the Irish Lodges and to Dublin. To add a not insubstantial 
pressure an article was prepared and issued in the British 
Colonialist edition of November 22, 1854. 

Grand Lodge, at its meeting of January 8, 1855, could only 
agree to offer Provincial Grand Lodge status on the normal 
terms which retained for the Grand Master and Grand Lodge 
the right to issue Warrants and Certificates. Grand Lodge did 
apologize for the administrative problems occasioned by the 
death of an Assistant Grand Secretary and reported that a 
new one (Lucius Deering) had been appointed in his place. 
Grand Lodge and the Irish Lodges of the Province of Canada 
had now reached a critical point. If Grand Lodge had 
acquiesced then other Provincial Grand Lodges would 
demand the same. But even more challenging — 
acquiescence would have severely weakened the 
dependence of the Province on Grand Lodge and would 
have quickly resulted in the formation of an independent 
Grand Lodge anyway. 

On May 10, 1855, King Solomon's Lodge reso ! ved to 
advocate a meeting in Hamilton at the earliest time, with 
English Lodges, so as to petition the Grand Lodges of 
England, Ireland and Scotland to grant a united separate 



Grand Lodge for the Province. The Convention met in 
Hamilton on May 14, 1855 and moved to send a deputation 
to the July 19 convocation of the Provincial Grand Lodge of 
Canada West at Niagara Falls to propose united action to 
form a Grand Lodge and to reconvene as a Convention in 
August 1855 in Hamilton. The minutes and records of 
decisions were printed and distributed to all Lodges. 

The planned efforts of July 19 were aborted by the 
(English) Deputy Provincial Grand Master who ruled the 
items out of order and adjourned the meeting until July 20. 
His efforts to keep the issue off the floor were unsuccessful 
and on the second day a resolution was unanimously passed 
calling a meeting for October 10, 1855, in Hamilton "for the 
purpose of considering the expediency of establishing an 
independent Grand Lodge for Canada." 

The results of that Hamilton meeting are well known — the 
authorised representatives of 41 warranted Irish and English 
Lodges of the Province of Canada (Canada West and 
Canada East) met and formed themselves into the Grand 
Lodge of Ancient, Free and Accepted masons of Canada. 
William Mercer Wilson of Norfolk Lodge, Simcoe, was 
elected as Grand Master; Dr. Aldis Bernard of St. George's 
Lodge, Montreal as Deputy Grand Master, Richard Bull of the 
Lodge of Strict Observance, Hamilton as GSW, James 
Daniell of St. John's 209 IC, London as GJW, William 
Bellhouse of the Lodge of Strict Observance, Hamilton as 
Grand Treasurer and Thomas Bird Harris of St. John's 231 
IC, Hamilton as Grand Secretary. 

Through good times and bad, periods of expansion and 
decline, active and less active in the public eye, this Grand 
Lodge has persevered. May it ever be so! 

List of forty-one Lodges represented at the October 10, 1855 
formation meeting 

Brockville, Brockville [now Sussex No. 5 GRC] 
Niagara, Niagara [now Niagara No. 2 GRC, N-O-T-L] 
Union, Grimsby [now Union No. 7 GRC] 
Norfolk, Simcoe [now Norfolk No. 10 GRC] 



Nelson, Clarenceville, CE [now Nelson No. 9 GRQ, St. 


St. Andrew's, St. Andrews, CE [became No. 1 2 GRC, expired 

in 1856] 

Golden Rule, Stanstead, CE [now Golden Rule No. 5 GRQ] 

St. George's, Montreal, CE [now St. George's No. 10 GRQ] 

Zetland, Montreal, CE [became No. 13 GRQ, expired 1879] 

Barton, Hamilton [now The Barton No. 6 GRC] 

Dorchester, St. Johns, CE [now Dorchester No. 4 GRQ, 


Prevost, Dunham, CE [now Prevost No. 8 GRQ] 

St. George's, St. Catharines [now St. George's No. 15 GRC] 

Strict Observance, Hamilton [now Strict Observance No. 27 


Amity, Dunnville [now Amity No. 32 GRC] 

Composite, Whitby [now Composite No. 30 GRC] 

St. George's, London [now St. George's No. 42 GRC] 

King Solomon, Woodstock [now King Soloman's No. 43 


St. Lawrence, Montreal, CE [now St. Lawrence-Zetland No. 

14 GRQ] 

Great Western, Windsor [now Great Western No. 47 GRC] 

Acacia, Hamilton [now Acacia No. 61 GRC] 

Shefford, Waterloo, CE [now Shefford No. 18 GRQ] 

Hoyle, Lacolle, CE [became Hoyle No. 14 GRQ, expired 


St. John's, Hamilton [now St. John's No. 40 GRC] 

Independent, Quebec, CE [became Harington No. 17 GRQ, 

expired 1880] 

Lodge of Social and Military Virtues, Montreal, CE [now 

Antiquity, No. 1 GRQ] 

Wellington, Dunnville [became Wellington No. 52 GRC, exp. 


Hawkesbury, Hawkesbury [became Hawkesbury No. 210 

GRC, exp. 1888] 

St. John's, London [now St. John's No. 20 & St. John's No. 


King Hiram, Ingersoll [now King Hiram No. 37 GRC] 

St. John's, Cayuga [now St. John's No. 35 GRC] 



St. Thomas, St. Thomas [now St. Thomas No. 44 GRC] 

Brant, Brantford [now Brant No. 45 GRC] 

Vaughan, Vaughan [now Maple No. 54 GRC, Maple] 

Wellington, Stratford [became Wellington, No. 28 GRC, exp. 


Harmony, Binbrook [now Harmony No. 57 GRC] 

Brighton, Brighton [now Brighton, No. 29 GRC] 

St. Andrew's, Quebec, CE [became St. Andrew's, No. 6 

GRQ, expired] 

King Solomon's, Toronto [now King Soloman's No. 22 GRC] 

Prince Edward's, Picton [now Prince Edward No. 18 GRC] 

Thistle, Amherstburgh [now Thistle, No. 34 GRC] 

Grand Lodge - officers elected on October 10, 1855 

Grand Master William Mercer Wilson Norfolk No. 5 (now No. 

10 GRC), Simcoe 

D. G. M. Dr. Aldis Bernard St. George's (now No. 1 1 GRQ), 

Montreal, CE 

G. S. W. Richard Bull Strict Observance No. 17 (now No. 27 

GRC), Hamilton 

G. J. W. James Daniell St. John's No. 14 (now No. 20 GRC), 


G. Chaplain Rev. Dr. F. J. Lundy, DCL Union No. 4 (now No. 

7 GRC), Grimsby 

G. Treasurer William Bellhouse Strict Observance, No. 17 

(now No. 27 GRC), Hamilton 

G. Registrar not appointed nor elected 

G. Secretary Thomas Bird Harris St. John's No. 20 (now No. 

40 GRC), Hamilton 

G. S. D. George L. Allen King Solomon's No. 16 (now No. 22 

GRC), Toronto 

G. J. D. Thomas Perkins Lodge unknown 

G. Sup. of Works Dr. Thomas Duggan, MD Acacia No. 30 

(now No. 61 GRC), Hamilton 

G. D. of C. John Osborne Strict Observance, No. 17 (now 

No. 27 GRC), Hamilton 

Asst. G. Secretary John Helder Isaacson Zetland No. 15 

GRC (later No. 21 GRC and No. 12 & 13 

GRQ; now closed), Montreal CE/PQ 

Asst. G. D. of C. G. E. Fenwick Lodge unknown 



G. Sw. B. John W. Haldimand Jacques Cartier No. 34 

GRC, Montreal, CE/PQ (closed ca 1858) 

G. Organist William T. Thomas St. John's No. 20 (now No. 

40 GRC), Hamilton 

Asst. G. Organist not appointed or elected 

G. Pursuivant George W. Powell Norfolk No. 5 (now No. 

10 GRC), Simcoe 

Grand Stewards J. R. Holden, J. C. Butler 

Grand Tyler John Morrison The Barton No. 3 (now No. 6 

GRC), Hamilton 

DDGM Western William Combyn Stephens Acacia No. 30 

(now No. 61 GRC), Hamilton 

DDGM Eastern William Eadon (Eaden) Harington No. 49 

GRC (now defunct), Quebec 

DDGM Central William Benjamin Simpson Sussex No. 6 

(now No. 5 GRC), Brockville 


1.) The twelve Lodges in Canada West were: St. John's No. 209 IC, 
London (now two Lodges: St. John's No. 20 GRC and St. John's No. 
209 GRC, both in London); Middlesex No. 211 IC, Port Stanley (now 
St. Mark's No. 94 GRC, Port Stanley); King Solomon's No. 222 IC 
(now No. 22 GRC), Toronto; King Hiram No. 226 IC, Ingersoll (now 
No. 37 GRC); St. John's No. 231 IC, Hamilton (now No. 40 GRC); 
St. Thomas No. 232 IC, St. Thomas (now No. 44 GRC);Vaughan 
No. 236 IC, Nobleville (now No. 54 GRC, Maple); Wellington No. 
238 IC, Dunnville (later No. 52 GRC and closed 1865); St. John's 
No. 286, York on the Grand River (now No. 35 GRC, Cayuga); 
(Brant) Lodge No. 323 IC, Brantford (now No. 45 GRC); Harmony 
No. 358 IC, Binbrook (now No. 57 GRC) and Wellington No. 359 IC, 
Stratford (later No. 28 GRC, closed 1858). The two Lodges in 
Canada East were: Lodge of Social and Military Virtues No. 227 IC, 
Montreal (originally in 46th Foot, from 1752 and confirmed as civilian 
and stationary in Montreal in 1847 and now Lodge on Antiquity, No. 
1 GRQ, Montreal) and Independent No. 237 IC, Quebec (later No. 
13 GRC and No. 17 GRQ, closed 1880). 

2.) The Dominion of Canada, formed by an Act of the British 
Parliament, which became a reality on July 1, 1867. 



3.)Antients PGLUC (William Jarvis) 1792-1817, PGLUC (Simon 
McGillivray) 1822-1845 and PGLCW (Sir Alan Napier MacNab 

4.) The number swells to nineteen Irish Lodges if we include 
Niagara Lodge at Newark (formed before 1780 possibly under an 
Irish authority although this is by no means after many efforts to 
prove its origin) and Lodge No. 435/83 IC held in the 83rd Foot 
which had been stationed in London and Toronto immediately after 
the Rebellion in Upper Canada and which had been instrumental in 
the formation of St. John's No. 209 IC in London although it had left 
the area by the time of the Hamilton Convention of October 10, 

5.)At that time he was both (English) District Grand Master of 
Quebec and Three Rivers and (English) Grand Superintendent of 
Royal Arch Masons for the District of Quebec and Three Rivers. We 
should remember him as Grand Master of the Grand Lodge A.F. & 
A.M. of Canada (1860-1864), Grand First Principal of the Grand 
Chapter of Royal Arch Masons of Canada (1859-1861 and 1863- 
1871), first Grand Master of the Grand Council of Royal and Select 
Masters of Ontario (1871-72) and Most Puissant Sovereign Grand 
Commander of the Supreme Council of the Ancient and Accepted 
Scottish Rite for the Dominion of Canada (1874-1882). 

6.) The Lodges with their current warrant numbers are: Niagara 
Lodge, No. 2 GRC, Niagara-on-the-Lake; The Ancient St. John's 
Lodge, No. 3 GRC, Kingston; Sussex Lodge, No. 5 GRC, Brockville; 
The Barton Lodge, No. 6 GRC, Hamilton; Union Lodge, No. 7 GRC, 
Grimsby; Union Lodge, No. 9 GRC, Napanee; Moira Lodge, No. 1 1 
GRC, Belleville; St. John's Lodge, No. 17 GRC, Coburg and Prince 
Edward Lodge, No. 18 GRC, Picton. 

7.) He did attempt to remain in contact with his distant charges and 
commissioned a study of the status of Freemasonry in Upper 
Canada by John Auldjo, a Montreal businessman. The study was 
done and a report written which appears to have gone to 
McGillivray. It was misfiled for almost 150 years until discovered in 
the archives of United Grand Lodge by our own Grand Historian. 

8.) The three Lodges were: St. John's Lodge, Simcoe (now Norfolk, 
No. 10 GRC), King Hiram Lodge, Ingersoll, now No. 37 GRC and 
Mount Moriah Lodge, No. 506 ER, Westminster Twp, Middlesex 
County which expired in 1852. 



9.) The two civilian Lodges were Niagara No. 2, Newark, which may 
have been originally Warranted by either GLI or PGLNY and Erin's 
True Blue (aka Duke of Leinster) No. 283 IC at Kingston (March 21, 
1821 - January 15, 1850 but was effectively hors de combat before 
then). The two military were Minden No. 63 IC in XXth Foot which 
had worked for a time at Kingston and Lodge No. 435/83 IC in 83rd 
Foot at London (1837-1841) and Toronto (1841-1845?). 

10.) The three that were active in the formation were St. John's No. 
209 IC, London (warranted May 6, 1841), King Solomon's No. 222 
IC Toronto (warranted February 3, 1847) and Lodge of Military and 
Social Virtues No. 227 IC (now Antiquity No. 1 GRQ) Montreal, 
originally warranted March 4, 1752 as No. 227 in the 46th Regiment 
of Foot (Duke of Cornwall's Light Infantry) and which was settled at 
Montreal as a civilian Lodge under a new issue of Warrant No. 227 
dated July 2, 1847. St. John's No. 159 IC Hawkesbury and L'Orignal 
(Warranted March 15, 1844) attended the October 5, 1855 
convention but did not join the new Grand Lodge until 1888. 

11.) St. John's No. 286 York on the Grand River, warranted 
December 10, 1850; King Hiram No. 226, Ingersoll, warranted 
August 30, 1851; Middlesex No. 211, Port Stanley, warranted 
October 31, 1851 (now St. Marks 94); St. John's No. 231, Hamilton, 
warranted July 2, 1852; St. Thomas No. 232, St. Thomas, warranted 
March 30, 1853; (Brant) No. 323, Brantford, warranted June 6, 1853; 
(St. David's) Vaughan No. 236, Maple, warranted May 8, 1854 (now 
); Wellington No. 238 (closed 1859) Dunnville, warranted July 17, 
1854; Independent No. 237 (closed 1880), Quebec, warranted June 

9, 1854; Harmony No. 358, Binbrook, warranted January 8, 1855 
and Wellington No. 359 (closed 1858), Stratford, warranted March 

10, 1855. 

12.) A Past Master of St. John's 209 IC, London. 

1 3.) He was made an Honorary Grand Master of the Grand Lodge in 
July 1858. 





Michael J. Diamond 

Cambridge Masonic Center 

September 1 7, 2008 

I want to reassure you that this paper has been shown to, 
and read by, the custodian of the work who encouraged me 
to present it here at Heritage Lodge. I propose to approach 
this subject by addressing two questions. 

How much Hebrew is there in the ritual? and, why is it 

Let me begin with a few words about this unusual 
language. Like all Semitic languages, Hebrew is a 
consonantal language. By that definition, it is implied that 
the basal meaning of the words is inherent in the consonants 
and in the consonants alone, the vowels only modify the 

As an illustration, in Israel, the street signs and most of 
the advertising signs have no vowels. The meaning is 
obvious without them. One may wonder about this but the 
point may be further illustrated using the MacDonalds sign. 

When the "Golden Arches" appear on a billboard, it is 
obvious to the observer that it is an advertisement for 
MacDonalds. The "Golden Arches" form the letter M, a 
consonant which requites no vowel to convey the meaning. 

In sharp contrast, vowels play an important part in the 
Indo European languages which cannot be written without 
vowels. Any vowel change may give the word an entirely 
different meaning. This may be illustrated by the following 
two examples. 

Using our own Indo European language, and taking the 
consonants "B &T", 

vowels can be added to make bat, bait, bate, bet, but, boat, 
beat, boot, and about. 

These nine words all share the same consonantal basis 



"B & T" but they have nothing in common, either in meaning 
or etymology. 

In sharp contrast, the Hebrew consonantal stem "K, D, 
SH" ( the soft "s" in Hebrew is one letter), yields a large 
number of words, all of which mean "Holy". 

Those derivations may be:- hakodesh, hakadosh, 
hakiddush, hikdish, heckdesh, hokdash, hikkadesh. 

Thus, from the root consonants alone, the meaning of a 
particular word may be deduced. 

The challenge in this paper has been the determination 
of the root consonants of what purport to be the Hebrew 
inclusions in our literature. 

In addressing the question "How much", a look at an 
early example of the use of Hebrew might be a good starting 

The title of the book of constitution of the antients is 
Ahiman Razon. 

How did Ahiman Razon come to be the title of that book 
of constitution ? 

The answer lies in the fact that the book of constitution 
was written by one Lawrence Dermot, the Grand Secretary 
of the antients who had a hobby of writing in Hebrew, about 
which he knew very little. He probably culled it from the 
Geneva bible which was not a very reliable source. He was 
so taken with this hobby that he signed his name in the 
minute book using both English and Hebrew letters to do so. 

In his time, (the early 1700,s) Hebrew was a dead 
language. The Jews of that time were familiar with it only as 
a vehicle of prayer or bible study. Pseudo scholars like 
Dermot could not have any formal schooling in the language 
so distortions of the text and its meanings were bound to 

Returning to Ahiman Razon, let us attempt to deduce its 
supposed meaning. The Hebrew word "ratson" means will as 
in thy will be done. That is the easy part. Ahiman as such 
does not exist in Hebrew but Yamin does and means right as 
opposed to left. It does not mean correct or privilege. The 
suggestion is that Dermot incorrectly took it to mean correct 



as we shall see. 

What was Dermot trying to say? He was probably trying 
to say "The right or correct will" implying "of God". If this was 
the case, it is a good example of the distortions which are 
rampant in this area. 

Another factor worth consideration is that Dermot was 
supposedly introduced to Gematria by some Jewish friends 
and he dabbled in this also. Gematria was known to the 
ancient Babylonians and the Greeks. It is the practice of 
assigning numeric value to consonants. This is not surprising 
as actual numbers were not in use until relatively late on. 
The Romans used letters before they had numbers and, of 
course, they are still used as in I, V, C, M, etc. 

It was the custom among some mediaeval Jewish authors 
to design titles for their literary works which, using this 
system, had numeric values equal to the numeric value of 
their names. 

In the case of Ahiman Razon, the gematria totals 372 
and the total value of Lawrence Dermot -as written in 
Hebrew in his minute book of 1752-60, totals 371. Perhaps 
this had an influence on his choice of words. He could have 
assessed his name value and then massaged the title of the 
book of constitution into the same value. 
In sharp contrast to Dermot, the next author who described 
the two pillars at the entrance of king Solomon's temple 
knew a great deal of Hebrew. 

The names of those pillars are Boaz and Jachin. Oz is 
the Hebrew word for strength. The addition of the letter "B" 
to a noun means "in". If this is done , the result will be B'Oz 
which means "in strength". 

The name of the other pillar is Jachin, the first high priest 
of the temple, who may or may not have been present at the 

The English "J" is equivalent to the Hebrew "Y" and the 
letter Y happens to be the first letter of the tetragrammaton, 
the ineffable name of the deity. 

The Hebrew name for the right hand pillar is Jachin which 
means "he will establish". This is an ancient term no longer 



used. In consideration of the foregoing, perhaps the phrase 
"God will establish" was arrived at by combining the two 
sources. That is to say "God" and "He will establish" . 

The term "Hendiadys" refers to the combination of two 
words to make a third one which has a different meaning 
from the two components. An example of hendiadys in 
English is the combination of "Back" and "Up" to make 
"Backup" which changes the meaning from a direction to 
"secondary support". In the case under discussion, the two 
Hebrew words when combined do mean "stability". One 
must really take ones hat off to whoever worked this out 
because with only a working knowledge of the modern 
language, the translation would simply not be possible. 

The Senior Warden uses a tracing board which illustrates 
the winding stair and the archway at the end where quote 
"their attention was particularly drawn to certain Hebrew 
characters which are depicted in a FC lodge by the letter "G" 
denoting God. As there appear to be four such "Hebrew 
characters", one may assume that they are supposed to be 
the four letters of the tetragrammaton (though the artist is not 
familiar with the Hebrew alphabet). This assumption may be 
valid but the timing is wrong. The Israelites did not have 
"Hebrew Characters " until the Babylonian exile some 500yrs 
later. It will be established later that they used a Phoenician 
script during the building of the temple. 

The Hebrew word "Shibbolet" refers to the two biblical 
grains, Barley and Wheat. The translation to "Plenty" is 

Tubal Cain was the son of Lamech and Zillah (Gen. 
4.22). "He was a forger of iron and brass and made all 
manner of cutting instruments" . These instruments could be 
referred to as worldly possessions. 

The next phrases are somewhat more challenging. The 
Hebrew word for builder is "Boneh". The letters B & N are the 
root consonants. The definite article in Hebrew is an H 
attached to the front of a noun. By doing this one can make 
the words HABONEH, the builder and HABONIM, the 



The word for what in Hebrew is MAH which could be 
added to haboneh to make Mah Haboneh which would 
literally translate to "What the builder?" : a very 
ungrammatical phrase in both builder. 

The word smite in Hebrew is "Makah" its root consonants 
being M, K, H. If this word were added to The Builder as an 
adjective, it would be placed after the noun and make the 
phrase "Banai Mukeh." 

A definite article could also be added to the builder and it 
would become "Habanai" and if the two words were then 
reversed, becoming Mukeh Habanai, it might sound vaguely 
familiar but it should be noted that it is an unacceptable 
phrase and therefore would never be used. 

In the first instance, the phrase in English is reasonably 
well translated into Hebrew with little effort. Well enough to 
make the translation back and forth. However in the latter 
case it is only by assumption that the case is made for the 
translation which raises the obvious question, Why the 
difference? and the answer must lie in the identity of the 
original authors . Stephen Budge reminded me that when the 
Antients and the Moderns combined, they each brought their 
own words with them. The phrase that the antients used may 
well be the muddled creation of Lawrence Dermot. 

Having discussed the origin of the two phrases, it is 
appropriate to look againat the book of the work and see that 
the meanings assigned to the two phrases are wrong way 

The origin and language source of the next word was 
elusive so help was sought from Bro Ray Daniels, the font of 
all masonic knowledge, who suggested a look at Gebal. 
Gebal is described as a Phoenician city, subsequently known 
as Byblos by the Greeks and currently called Jibeil. It is 
situated in Lebanon 5.0Km west of Beirut. It may be the first 
city ever built and is certainly the oldest continuously 
inhabited one. The inhabitants, in English known as 
Gebalites, were renowned stone cutters, they are mentioned 
in Kings 1.5.32. The Israelites called the men of Gebal, 
"Givlim" and it should be pointed out here that the letters "B" 



and "V" In Hebrew are identical except for a dot in the middle 
of the "V" which changes it to a "B" . If the crucial dot were 
inadvertently added, the word would become "Giblim" which 
is familiar to most of us. 

Having picked out a number of instances of Hebrew 
usage scattered through our literature, one naturally wonders 
why they are there. 

The major clue is is that the ritual is based on the temple of 
King Solomon, the building of which was undertaken by 
Solomon and his friend Hiram, King of Tyre. It is a 
reasonable assumption that the language spoken by our 
ancient brethren at that time was Hebrew However to 
complete the picture, we must also consider the effect on the 
Israelites of working alongside the Phoenician speaking 

The two languages have a common origin. They both 
belong to the same group of Canaanite languages which 
make them mutually understandable in conversation. 

Originally, Hebrew was written using pictograms but at 
the time of the building of the temple, we know that the 
pictograms were replaced by Phoenician script presumably 
as a result of the interaction between the two groups of 
temple builders. This further endorses the5 concept that, 
even if the two languages differed, both groups would 
understand each other and there would be no reason for the 
Israelites to discontinue speaking Hebrew. 

Later, in about 500 B.C.E. , the Babylonians arrived under 
Nebuchadnezzar and introduced the so-called square 
"alephbet" which is Aramaic. This was adopted by the 
Israelites and, from that time on up to the present day has 
been considered the Hebrew alephbet. 

Hopefully, this justifies the belief that the lingua franca of 
the Solomon era was, in fact, Hebrew and therefore the 
question of its use in our literature can be addressed. 

Perhaps a pa rallel can be can be drawn betweer 

the originators of Freemasonry and those of science. 

Men of science have used both Latin and Greek to 
describe things and theories. In medicine, for example, a 



bone is an os and stitch is a suture. This may be because 
the original scientists were Greek or Roman and later on 
men of science continued to use those original languages for 
their terminology. 

Our early operative masons were Israelites who spoke 
Hebrew and the same sort of respect is paid to them as 
scientists pay to the Greeks and Romans. It is therefore 
suggested that , both in Masonry and in Science, there is 
apparently an affiliation for the original languages used in the 
various disciplines. 


A History of the Hebrew language - Angel Badillos 
Hebrew, the eternal language - William Chomsky 
A History of Hebrew - David Steinberg 
Personal communication - Arthur Benjamin 
Personal communication - V.W.Bro Stephen Budge 
Personal communication - R.W. Bro Raymond S.J. Daniels 
The Origin of Hebrew - R.W. Bro Michael J. Diamond 



We have been notified of the following members 
who have passed to the Grand Lodge Above 

We give thanks for the privilege of knowing them 
and sharing in their lives 



Union Lodge No. 9 

Passed to the Grand Lodge Above July 4, 2008 



Netitis No. 444 

Passed to the Grand Lodge Above April 24, 2008 



Simcoe Lodge No. 644 

Passed to the Grand Lodge Above April 9, 2008 



Kilwinning Lodge No. 565 

Passed to the Grand Lodge Above November 5, 2007 



Union Lodge No. 380 

Passed to the Grand Lodge Above March 28, 2008 



We give thanks for the privilege of knowing them 
and sharing in their lives 



Queen City Lodge No. 552 

Passed to the Grand Lodge Above April 7, 2008 



Canada Lodge No. 532 

Passed to the Grand Lodge Above April 23, 2008 



Victoria Lodge No. 474 

Passed to the Grand Lodge Above April 27, 2008 



Markham Union No. 87 

Passed to the Grand Lodge Above December 15, 2006 



Brant Lodge No. 45 

Passed to the Grand Lodge Above August 7, 2007 




1978 Jacob Pos 

1979 K. Flynn*f 

1980 Donald G. S. Grinton 

1981 Ronald E. Groshaw 

1982 George E. Zwicker f 

1983 Balfour Le Gresley 

1984 David C. Bradley 

1985 C. Edwin Drew 

1986 Robert S. Throop f 

1987 Albert A. Barker 

1988 EdselC. Steen t 

1989 Edmund V. Ralph 

1990 Donald B. Kaufman 

1991 Wilfred T. Greenhough f 

1992 Frank G. Dunn 

1993 Stephen H. Maizels 

1994 David G. Fletcher 

1995 Kenneth L. Whiting 

1996 Larry J. Hostine 

1997 George A. Napper 

1998 Gordon L. Finbow 

1999 P. Raymond Borland 

2000 Donald L. Cosens 

2001 William C. Thompson 

2002 Donald A. Campbell 

2003 Carl M. Miller 

2004 John H. Hough 

2005 Ebrahim Washington 

2006 Victor V. Cormack 

2007 Peter F. Irwin 

t Deceased 




Chips Editor/Marketing Brian E. Bond, Campbellcroft 

Editorial Board Sheldon Kofsky, Jordan 

Educational and Program Planning . . Donald B. Kaufman, Kitchener 

W. J. Dunlop Award Carl M. Miller, Oshawa 

Finance Peter F. Irwin, Port Hope 

Black Creek Masonic Heritage . . . Arnold McCausland, Mississauga 
Masonic Heritage Corporation Burns Anderson, Toronto 


Western Ontario Districts 

Roger J. Gindon, 519-434-9030 - London 

Central Ontario Districts 

lain D. Wates, 705-764-1737 - Port Carling 

Prince Edward I Frontenac I St Lawrence 

Richard D. Burden, 613-399-2287 - Hillier 

Ontario I Peterborough I Victoria 

Robert McBride, 705-495-4556 - Indian River 

Toronto Districts 

Samuel Forsythe, 905-831-2076 - Pickering 

Niagara I Hamilton Districts 

Richard (Rick) Simpson, 905-871-3066 - Fort Erie 

Ottawa I Eastern Districts 

David R. Mackey, 613-836-1070 - Ottawa 

Northern Ontario Districts 

Alex Gray, 705-522-3398 - Sudbury 




Worshipful Master Michael Ikonomidis 905-668-9930 

Whitby, Ontario 

Immediate Past Master Peter F. Irwin 905-885-2018 

Huntsville, Ontario 

Senior Warden Brian E. Bond 905-797-3266 

Campbellcroft, Ontario 

Junior Warden Kenneth D. Fralick 905-666-3954 

Whitby, Ontario 

Chaplain Joseph A. Das 416-291-6444 

Toronto, Ontario 

Treasurer Thomas W. Hogeboom 613-354-3593 

Napanee, Ontario 

Secretary Kenneth E. Campbell 613-476-7382 

Milford, Ontario 

Assistant Secretary Samuel Forsythe 905-831-2076 

Pickering, Ontario 

Senior Deacon Louie J. Lombardi 905-637-3003 

Claremont, Ontario 

Junior Deacon Charles H. Reid 416-742-7878 

Toronto, Ontario 

Director of Ceremonies . . Victor V. Cormack 705-789-4187 

Scarborough, Ontario 

Inner Guard Douglas Mitchell 613-472-3618 

Marmora, Ontario 

Senior Steward Brian King 905-257-0549 

Oakville, Ontario 

Junior Steward David R. Mackey 613-836-1070 

Kanata, Ontario 

Organist Murray S. Black 416-481-3186 

Toronto, Ontario 

Historian/Archivist Brian D. Stapley 905-832-8202 

Maple, Ontario 

Tyler Allen H.Hackett 613-399-1744 

Consecon, Ontario 
Auditor Donald R. Thornton Kingston, Ontario 
Auditor . . . William J. Finlay Kingston, Ontario